Saṁkhapāla-Jātaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Jataka >>'Saṁkhapāla-Jātaka' 'Source': Adapted from Archaic Translation by H.T. Francis ---- JATAKA No. 524 SAMKHAPALA-JATAKA "Of attractive presence," etc. This was a story told by the Master, while living at Jetavana monastery, with regard to the duties of holy days. Now on this occasion the Master, expressing approval of certain lay folk who kept holy days, said: "Wise men of old, giving up the great glory of the Naga world, observed holy days," and at their request he told a story of the past. ---- Once upon a time a king of Magadha ruled in Rajgraha city. At that time the Bodhisattva was born as the son of this king's chief wife, and they gave him the name of Duyyodhana. On coming of age he acquired the liberal arts at Taxila and returned home to see his father. And his father installed him in the kingdom and adopting the religious(hermit) life took up his dwelling in the park. Thrice a day did the Bodhisattva come to visit his father who by that received great profit and honour. Owing to this hindrance he failed to perform even the preparatory rites that lead to mystic meditation and he thought, "I am receiving great profit and honour: so long as I live here, it will be impossible for me to destroy this lust of mine. Without saying a word to my son, I will depart elsewhere." So not telling a creature he left the park and passing beyond the borders of the realm of Magadha he built him a hut of leaves in the Mahimsaka kingdom, near Mount Chandaka, in a bend of the river Kannapenna, where it issues out of the lake Samkhapala. There he took up his dwelling and performing the preparatory rites he developed the faculty of mystic meditation and survived on whatever he could pick up. A king of the Nagas, Samkhapala by name, issuing on from the Kannapenna river with a numerous company of snakes from time to time would visit the ascetic, and he instructed the Naga king in the Law. Now the son was anxious to see his father and being ignorant as to where he had gone, he set on foot an inquiry, and on finding out that he was living in such and such a place he went there with a large group of attendants to see him. Having halted a short distance off, accompanied by a few courtiers he set out in the direction of the hermitage. At this moment Samkhapala with a large following sat listening to the Law, but on seeing the king approaching he rose up and with a salutation to the sage he took his departure. The king saluted his father and after the usual courtesies had been exchanged he inquired, saying, "Reverend sir, what king is this that has been to see you?" "Dear son, he is Samkhapala, the Naga king." The son by reason of the great magnificence of the Naga conceived a longing for the Naga world. Staying there a few days he provided his father with a constant supply of food, and then returned to his own city. There he had an alms-hall erected at the four city gates, and by his alms-giving he made a stir throughout all India, and in aspiring to the Naga world he ever kept the moral law and observed the duty of holy days, and at the end of his life he was re-born in the Naga world as king Samkhapala. In course of time he grew sick of this magnificence and from that day desiring to be born as a man he kept the holy days, but living as he did in the Naga world his observance of them was not a success and he deteriorated in morals. From that day he left the Naga world and not far from the river Kannapenna, coiled round an ant-hill between the high road and a narrow path, he there resolved to keep the holy day and took upon himself the moral law. And saying "Let those that want my skin or want my skin and flesh, let them, I say, take it all," and thus sacrificing himself by way of charity he lay on the top of the ant-hill and, stopping there on the fourteenth and fifteenth of the half-month, on the first day of each fortnight he returned to the Naga world. So one day when he lay there, having taken upon himself the obligation of the moral law, a party of sixteen men who lived in a neighbouring village, thinking to eat flesh, roamed about in the forest with weapons in their hands and when they returned without finding anything, they saw him lying on the ant-hill and thinking, "To-day we have not caught so much as a young lizard, we will kill and eat this snake-king," but fearing that on account of his great size, even if they caught him, he would escape from them, they thought they would pierce him with stakes just as he lay there coiled up, and after thus disabling him, effect his capture. So taking stakes in their hands they came near to him. And the Bodhisattva caused his body to become as big as a trough-shaped canoe, and looked very beautiful, like a jasmine wreath deposited on the ground, with eyes like the fruit of the gunja shrub and-a head like a jayasumana (*1) flower and at the sound of the foot-steps of these sixteen men, drawing out his head from his coils, and opening his fiery eyes, he saw them coming with stakes in their hands and thought, "To-day my desire will be fulfilled as I lie here, I will be firm in my resolution and yield myself up to then as a sacrifice, and when they strike me with their javelins and cover me with wounds, I will not open my eyes and regard them with anger." And conceiving this firm resolve through fear of breaking the moral law, he tucked his head into his hood and lay down. Then coming up to him they seized him by the tail and dragged him along the ground. Again dropping him they wounded him in eight different places with sharp stakes and thrusting black bamboo sticks, thorns and all, into his open wounds, so proceeded on their way, carrying him with them by means of strings in the eight several places. The Great Being from the moment of his being wounded by the stakes never once opened his eyes nor regarded the men with anger, but as he was being dragged along by means of the eight sticks his head hung down and struck the ground. So when they found that his head was drooping, they laid him down on the high road and piercing his nostrils with a slender stake they held up his head and inserted a cord, and after fastening it at the end they once more raised his head and set out on their way. At this moment a landowner named Alara, who lived in the city of Mithila in the kingdom of Videha, seated in a comfortable carriage was journeying with five hundred wagons, and seeing these lewd fellows on their way with the Bodhisattva, he gave all sixteen of them, together with an ox apiece, a handful of golden coins to each, and to all of them outer and inner garments, and to their wives ornaments to wear, and so got them to release him. The Bodhisattva returned to the Naga palace and without any delay, issuing on with a great group of attendants, he approached Alara, and after singing the praises of the Naga palace he took him with him and returned there. Then he gave great honour to him together with three hundred Naga girls and satisfied him with heavenly delights. Alara lived a whole year in the Naga palace in the enjoyment of heavenly pleasures, and then saying to the Naga king, "My friend, I wish to become an ascetic," and taking with him everything necessary for the ascetic life he left the dwelling of the Nagas for the Himalaya region and taking to holy order of disciples, lived there for a long time. In due course of time he went on a pilgrimage and came to Benares where he took up his dwelling in the king's park. Next day he entered the city for alms and made his way to the door of the king's house. The king of Benares on seeing him was so charmed with his behavior that he called him to his presence, seated him on a special seat assigned to him and served him with a variety of elegant food. Then seated on a low seat the king saluted him and conversing with him gave utterance to the first stanza: Of attractive presence and of gracious appearance, A scion you of noble rank, I think; Why then renounce earth's joys and worldly gear To adopt the hermit's robe and rule severe? In what follows the relation of the stanzas is to be understood in the way of alternate speeches by the ascetic and the king. O lord of men, I well remembering The dwelling of that almighty Naga king, Saw the rich fruit that springs from holiness, And straight believing wore the priestly dress. Nor fear nor lust nor hate itself may make A holy man the words of truth forsake: Tell me the thing that I am glad to know, And faith and peace within my heart will grow. O king, on trading venture was I bound. When these lewd wretches in my path were found, A full-grown snake in captive chains was led, And home in triumph joyously they sped. As I came up with them, O king, I cried, --Amazed I was and greatly terrified-- "Where are you dragging, sirs, this monster grim, And what, lewd fellows, will you do with him?' "This full-grown snake that you see chained thus With its huge frame will provide food to us. Than this, Alara, you could hardly wish To taste a better or more tasty dish." "Hence to our home we'll fly and in a little time Each with his knife cut off a elegant slice And gladly eat his flesh, for, as you know, Snakes ever find in us a deadly enemy." "If this huge snake, late captured in the wood, Is being dragged along to serve as food, To each an ox I offer, one apiece, Should you this serpent from his chains release." "Beef has for us a pleasant sound, I vow, On snake's flesh we have fed full often Before now, Your asking, O Alara, we will do; From now on let friendship reign between us two." Then they released him from the cord that passed Right through his nose and knotted held him fast, The serpent-king set free from endurance foul Turned him towards the east, then paused for some time, And facing still the east, prepared to fly, Looked back upon me with a tearful eye, While I pursuing him upon his way Stretched on clasped hands, as one about to pray. "Speed you, my friend, like one in haste that goes, otherwise once again you fall amongst your enemies, Of such like ruffians shun the very sight, Or you may suffer to your own despite." Then to a charming clear pool he sped --Canes and rose apples both its banks overspread-- Right glad at heart, no further fear he knew, But plunged in watery depths was lost to view. No sooner vanished had the snake, than he Revealed full clearly his divinity, In kindly acts he played a kindly part, And with his grateful speeches touched my heart. "You dearer than my parents did restore My life, true friend even toyour inmost core, Through you my former bliss has been regained, Then come, Alara, see where once I reigned, A living stored with food, like Indra's town Masakkasara, place of high renown." The serpent-king, sire, after he had spoken these words, still further singing the praises of his living place, repeated a couple of stanzas: What charming spots in my domain are seen, Soft to the walk and clothed in evergreen! Nor dust nor gravel in our path we find, And there do happy souls leave grief behind. Midst level courts that sapphire walls surround Fair mango groves on every side many, On which ripe clusters of rich fruit appear Through all the changing seasons of the year. Amidst these groves a fabric brought of gold And fixed with silver bolts you may see, A living bright in splendour, to surpass all The lightning flash that shines across the sky. Fashioned with gems and gold, divinely fair, And decorated with paintings manytimes and rare, It is crowded with nymphs magnificently dressed, All wearing golden chains upon their breast. Then in hot haste did Samkhapala climb The terraced height, on which in power sublime Uplifted on a thousand piers was seen The palace of his wedded wife and queen. Quickly soon one of that girl band Carrying a precious jewel in her hand, A turquoise rare with magic power replete, And all unasked offered me a seat. The snake then grasped my arm and led me where There stood a noble and right royal chair, "Please, let your Honour sit here by my side, As parent dear to me are you," he cried. A second nymph then quick at his command Came with a bowl of water in her hand, And bathed my feet, kind service tendering As did the queen for her dear lord the king. Then yet another girl in a little time Served in a golden dish some curried rice, Flavoured with many a sauce, that by chance might With deep cravings tempt the appetite. With strains of music then--for such they knew Was their lord's wish--they glad were to subdue My will, nor did the king himself ever fail My soul with heavenly longings to assail. Coming near to me he thus repeated another stanza: Three hundred wives, Alara, here have I, Slim-waisted all, in beauty they surpass all The lotus flower. See, they only live To doyour will: accept the boon I give. Alara said: One year with heavenly pleasures was I blessed When to the king this question I addressed, "How, Naga, is this palace fairyour home, And how to be your portion did it come? Was this fair place by accident attained, brought byyourself, or gift from angels gained? I ask you, Naga king, the truth to tell, How did you come in this fair place to dwell?" Then followed stanzas uttered by the two (*2) alternately It was by no chance or natural law attained, Not brought by me, no boon from angels gained; But to my own good actions, you must know, And to my merits these fair halls I owe. What holy vow, what life so chaste and pure What store of merit could such bliss secure? Tell me, O serpent-king, for I am fain To know how this fair mansion you could gain. I once was king of Magadha, my name Duyyodhana, a prince of mighty fame: I held my life as foul and insecure, Without all power in ripeness to mature. I meat and drink religiously supplied, And alms were given to all, both far and wide, My house was like an inn, where all that came, Sages and saints, refreshed their weary frame. Bound by such vows, such was the life I passed, And such the store of merit I amassed, By which this mansion was at length attained, And food and drink in ample measure gained. This life, however bright for many a day With dance and song, yet lasted not for sure, Weak creatures harass you for all your might And feeble beings put the strong to flight. Why, armed to the teeth in such unequal fight, To those foul beggars should you fall a prey? By what overcoming dread were you undone? Where had the virus ofyour poison gone? Why, armed to the teeth and powerful as you were, From such poor creatures did you suffer hurt? By no overcoming dread was I undone, Nor could my powers be crushed by any one. The worth of goodness is by all confessed; Its bounds, like the sea shore, are never transgressed. Two times each moon I kept a holy day; It was then, Alara, that there crossed my way Twice eight lewd fellows, carrying in their hand A rope and knotted noose of finest strand. The ruffians pierced my nose, and through the slit Passing the cord, dragged me along by it. Such pain I had to bear--ah! cruel fate-- For holding holy days inviolate. Seeing in that lone path, stretched at full length, A thing of beauty and enormous strength, "Why, wise and glorious one," I cried, "do you Take onyourself this strict ascetic vow?" Neither for child nor wealth is my desire Nor yet to length of days do I aspire; But midst the world of men I gladly would live, And to this end heroically make efforts. With hair and beard well-trimmed,your sturdy frame Adorned with gorgeous robes, an eye of flame, Bathed in red sandal oil you seemst to shine Afar, even as some musician king divine. With heavenly gifts miraculously blessed And of whateveryour heart may crave possessed, I ask you, serpent-king, the truth to tell, Why do you in man's world prefer to dwell? Nowhere but in the world of men, I think, May purity and self-restraint be seen: If only once midst men I have my breath, I'll put an end to further birth and death. Ever supplied with generous good cheer, With you, O king, I've stayed for a year, Now must I say farewell and flee away, Absent from home no longer can I stay. My wife and children and our menial band Are ever trained to wait atyour command: No one, I trust, has offered you a slight For dear are you, Alara, to my sight. Kind parents' presence fills a home with joy, Yet more than they some fondly cherished boy: But greatest bliss of all have I found here, For you, O king, have ever held me dear. I have a jewel rare with blood-red spot, That brings great wealth to such as have it not. Take it and go to your own home, and when You have grown rich, please, send it back again. Alara, having spoken these words proceeded as follows: "Then, O sire, I addressed the serpent-king and said, "I have no need of riches, sir, but I am anxious to take to holy order of disciples" and having begged for everything necessary for the ascetic life, I left the Naga palace together with the king, and after sending him back I entered the Himalaya country and joined the holy order." And after these words he delivered a discourse to the king of Benares and repeated yet another couple of stanzas: Desires of man are transient, nor can they The higher law of ripening change obey: Seeing what sufferings from sinful passion spring, Faith led me on to be ordained, O king. Men fall like fruit, to perish straight away, All bodies, young and old alike, decay: In holy order(asceticism) only find I rest, The true and universal is the best. On hearing this the king repeated another stanza: The wise and learned, such as meditate On mighty themes, we all should cultivate; listening, Alara, to the snake and you, Lo! I perform all deeds of piety. Then the ascetic, putting on his strength, uttered a concluding stanza: The wise and learned, such as meditate On mighty themes, we all should cultivate: listening, O monarch, to the snake and me, Do you perform all deeds of piety. Thus did he give the king religious(righteous) instruction, and after living in the same spot four months of the rainy season he again returned to the Himalaya, and as long as he lived, cultivated the four Perfect States till he passed to the Brahma heaven(Realm of ArchAngels), and Samkhapala, so long as he lived, observed holy days, and the king, after a life spent in charity and other good works, fared according to his deeds. ---- The Master at the end of this discourse identified the Birth: "At that time the father who became an ascetic was Kashyapa, the king of Benares was Ananda, Alara was Sariputra and Samkhapala was myself." Footnotes: (1)Pentapetes Phoenicea. (2)The two interlocutors are the Naga king and Alara.